text:
Docker Hub Hack Leaked Sensitive Information of 190,000 Users: Concerning Consequences Followed
Published 9 months ago — 3 min read
The official repository for container images, Docker Hub experienced a security breach on 25th April 2019. The officials from the site confirmed that sensitive data from around 190,000 accounts approximately was exposed.
In an email to the users, Kent Lamb, the Director of Docker support said, "On Thursday, April 25th, 2019, we discovered unauthorized access to a single Hub database storing a subset of non-financial user data." He further added, "Upon discovery, we acted quickly to intervene and secure the site."
According to container specialist, unauthorized access was experienced for a "brief period" and impacted less than 5 percent of the user-base. However, the data suspected to be stolen includes usernames and hashed passwords, along with Bitbucket and GitHub tokens for Docker auto builds.
In an action to keep the accounts safe, Docker revoked the GitHub access keys and tokens for affected accounts. The company warned users that ongoing builds from the Docker automated build service may have been affected and users "may need to unlink and then relink your GitHub and BitBucket source provider."
In an interview to Threatpost, Torsten George, the cybersecurity evangelist at Centrify said, "When you dig deeper into the details of the breach, you'll see that it's not about the numbers, but the reach. The big issue about this breach is the fact that the database included tokens from other much-used developer resources, including GitHub and Bitbucket. This breach stresses the importance of application-to-application password management (AAPM) and temporary credentials rather than permanent ones."
Consequences and What to Do
"As a result of this breach, it's possible that images in your Docker Hub repository may have been tampered with or overwritten," said the vice president of product at StackRox, Wei Lien Dang. "Attacks on the build pipeline can have serious downstream effects on what is currently running inside your infrastructure. Tainted images can be difficult to detect, and the containers launched from them may even run as expected, except with a malicious process in the background. If you use Docker Hub with Kubernetes environments, you'll also need to roll your ImagePullSecrets," he added further.
Even if the passwords were hashed, we suggest Docker Hub users change their passwords on the Docker Hub as well as all other accounts with similar password or authentication from Docker Hub.
In order to keep their BitBucket and GitHub accounts safe from unauthorized access, the user can also view and take security actions mentioned on these sites.
Dang also addressed the changes in the application behavior that might come after the breach. Dang said, "Unexpected changes in images will have an effect on application behavior, making runtime detection and application baselining critical." He further added, "Characterizing the behaviors of individual Kubernetes deployments will highlight deviations in network connectivity, file access, and process executions. These deviations are all indicators that malicious activity is taking place within a container. You need the ability to quickly inspect runtime activity within your containers to verify they are running only expected processes."
Also, Docker Hub failed to provide any timeline of the breach, that means no one is aware of the actual date and time when the unauthorized access occurred. "As with most breaches, the perpetrators may have had access to compromised resources significantly longer than just last week," Dang said. "To be safe, you should verify recently pushed images going back over the past several weeks. Doing this audit can be difficult, as not every registry will let you filter the data by image age," he added further.
Docker: A History of Security Breaches
Apparently, this is not the first time Docker has been in the headlines for a security breach. In January, a group of researchers hacked into the test platform known as Play-with-Docker with concept proof of the hack. It allowed them to access and manipulate any test Docker containers operating on the host system. The team also successfully escaped the container and run code on the host from a remote location.
Also, last year, hackers earned $90,000 in crypto-jacking profits when 17 docker images were found malicious on Docker Hub.
There is a history of hack attacks associated with Docker Hub and site owners have failed to make a firewall that cannot be breached.
Wikileaks Co-founder Julian Assange Slammed By The Judge, Sentenced for 50 Weeks Over Bail Breach
JustDial Faces Multiple Data Breaches: Confirmed by a Researcher - Over 100 Million Users Data Compromised


The Culver City Police Department is seeking the public's assistance in locating six-month-old Jacsun Manson. Photo: CCPD.
The Culver City Police Department (CCPD) is requesting the public's assistance in locating infant Jacsun Manson, a six-month-old child of parents who were recently arrested.
On January 25, 2019, Jacsun was reported missing to the CCPD by the Los Angeles County Department of Child and Family Services. The LAPD had recently arrested Jacsun's parents, and at the time of their arrest, the parents were not with Jacsun.
According to the CCPD, Jacsun's parents are currently incarcerated and are in the custody of the Los Angeles County Sheriff's Department. They have been identified as Adam Manson and Kiana Williams. Police say Adam Manson has aliases of Adam Owens and Adam Jackson.
According to witnesses, Jacsun was last seen on December 31, 2018, with his parents, before their arrest.
Anybody with information as to Jacsun's whereabouts is urged to contact the CCPD. During business hours contact Detective Raya at (310) 253-6318. After business hours, please contact the Watch Commander at (310) 253-6202.


text:
using System;
using System.Collections.Generic;
using System.Linq;
using System.Text;
using System.Threading.Tasks;
using System.Windows.Controls;
using Aurora.EffectsEngine;
using Aurora.Profiles;
using Newtonsoft.Json;
using System.ComponentModel;
using System.Runtime.CompilerServices;

namespace Aurora.Settings.Layers
{
    public class ScriptLayerHandlerProperties : LayerHandlerProperties<ScriptLayerHandlerProperties>
    {
        public string _Script { get; set; } = null;

        [JsonIgnore]
        public string Script { get { return Logic._Script ?? _Script ?? String.Empty; } }

        /*public ScriptSettings _ScriptSettings { get; set; } = null;

        [JsonIgnore]
        public ScriptSettings ScriptSettings { get { return Logic._ScriptSettings ?? _ScriptSettings; } }*/

        public VariableRegistry _ScriptProperties { get; set; } = null;

        [JsonIgnore]
        public VariableRegistry ScriptProperties { get { return Logic._ScriptProperties ?? _ScriptProperties; } }

        public ScriptLayerHandlerProperties() : base() { }

        public ScriptLayerHandlerProperties(bool empty = false) : base(empty) { }

        public override void Default()
        {
            base.Default();
            _ScriptProperties = new VariableRegistry();
        }
    }

    public class ScriptLayerHandler : LayerHandler<ScriptLayerHandlerProperties>, INotifyPropertyChanged
    {
        internal Application profileManager;

        public event PropertyChangedEventHandler PropertyChanged;

        private Exception scriptException = null;

        [JsonIgnore]
        public Exception ScriptException { get { return scriptException; }
            private set
            {
                bool diff = !(scriptException?.Equals(value) ?? false);
                scriptException = value;
                if (diff)
                    InvokePropertyChanged();
            }
        }

        public ScriptLayerHandler() : base()
        {
            _ID = "Script";
        }

        public override EffectLayer Render(IGameState gamestate)
        {
            EffectLayer layer = null;

            if (this.IsScriptValid)
            {
                try
                {
                    IEffectScript script = this.profileManager.EffectScripts[this.Properties.Script];
                    object script_layers = script.UpdateLights(Properties.ScriptProperties, gamestate);
                    if (script_layers is EffectLayer)
                        layer = (EffectLayer)script_layers;
                    else if (script_layers is EffectLayer[])
                    {
                        EffectLayer[] layers = (EffectLayer[])script_layers;
                        layer = layers.First();
                        for (int i = 1; i < layers.Length; i++)
                            layer = layer + layers[i];
                        //foreach (var layer in (script_layers as EffectLayer[]))
                        //  layers.Enqueue(layer);
                    }
                    ScriptException = null;
                }
                catch(Exception exc)
                {
                    Global.logger.LogLine(string.Format("Effect script with key {0} encountered an error. Exception: {1}", this.Properties.Script, exc), Logging_Level.External);
                    ScriptException = exc;
                }
            }

            return layer ?? new EffectLayer();
        }

        public VariableRegistry GetScriptPropertyRegistry()
        {
            if (IsScriptValid)
            {
                return profileManager.EffectScripts[this.Properties._Script].Properties;
            }

            return null;
        }

        public void OnScriptChanged()
        {
            VariableRegistry varRegistry = GetScriptPropertyRegistry();
            if (varRegistry != null)
                Properties.ScriptProperties.Combine(varRegistry, true);
        }

        [JsonIgnore]
        public bool IsScriptValid { get { return profileManager?.EffectScripts?.ContainsKey(Properties.Script) ?? false; } }

        public override void SetApplication(Application profile)
        {
            profileManager = profile;
            (_Control as Control_ScriptLayer)?.SetProfile(profile);
            this.OnScriptChanged();
        }

        protected override UserControl CreateControl()
        {
            return new Control_ScriptLayer(this);
        }

        protected void InvokePropertyChanged([CallerMemberName] string propertyName = null)
        {
            PropertyChanged?.Invoke(this, new PropertyChangedEventArgs(propertyName));
        }
    }
}

redpajama_set_name: RedPajamaGithub


text:
About Vinay
Lal Salaam: A Blog by Vinay Lal
Vinay's Academic site
Vinay's Research
Vinay's Youtube
What's New at MANAS…
Contemporary Electoral Politics in Trinidad
From Masjid to Mandir: Across the Corentyne, Into Suriname
Gandhi in Guyana
Gulf Indians and the Hierarchies of NRIs
Hinduism in the Wild West
Hindus in Chicago: A Short Note
Indian Americans and The Spelling Bee
Indians in Chicago: A Brief Note
Indians in the Carribean
Diaspora Purana: The Indic Presence in World Culture
Indo-Mauritians and the Innocents: A Photo Gallery
Jindal and America: A Marriage in Heaven
Joel Stein's Edison and Desi Rage
Return to the Womb: The NRI in the Motherland
Set of 4 Articles on Vivekananda & the American Legacy
The California Textbook Controversy
The Indian Minority in Malaysia
Colonial Epistemologies
Independent India
The Mughal Empire
Social & Political Movements
Avatars, Divinities
Gurus, Sants
Myths and Characters
Caste conflicts
Marriage, Family, and Romance
Oppression of women
The Social Fabric of Life
You are here: Home / Paths / Hinduism
Hinduism in Modern India
[Originally published as "Hinduism" in Encylcopedia of the Modern World, ed. Peter N. Stearns (New York & Oxford: Oxford University Press, 2008), Vol IV, pp. 10-16.]
Hinduism today has approximately 800 million adherents around the world, though the vast majority of these are to be found in South Asia, the land of its origins. Modern Hinduism developed, in more ways than is customarily understood, under the crucible of colonial rule. By the late eighteenth century, considerable portions of India had fallen under British rule, and the British 'discovery' of Hinduism dates to this period. Translations of various classes of Hindu religious literature into European languages were first attempted at this time, just as lengthy accounts purporting to offer insights into Hindu customs, manners, and mores were also beginning to appear. Though the establishment of British rule would eventually ease the way for Christian missionaries, until 1813 the East India Company was not favorably disposed towards missionary activity. Indians were perceived as being particularly religious-minded, and British officials were certain that nothing was calculated to jeopardize British rule in India as much as creating insecurity of religious belief and expression among their subjects.
According to conventional scholarly accounts that are still not without their adherents, early British Orientalists or Indologists, such as Sir William Jones, Charles Wilkins, Nathaniel Halhead, and Charles Wilkins, who never doubted the superiority of their culture and intellectual attainments, were nevertheless enthusiastic about the achievements of the ancient Hindus. By the early nineteenth century, however, British rule was firmly in place and racial feelings had become more pronounced. There was much less hesitation in denouncing Hinduism as a polytheistic faith ridden with superstitions, and scores of works drew attention to barbarous practices alleged to have been inspired or sanctioned by the Hindu faith, including sati (widow-immolation), female infanticide, human sacrifice, child marriages, hook-swinging, polygamy (among some classes of Brahmins), and prohibitions designed to prevent widows, including pre-pubescent girls, from remarriage. European observers, quite unmindful of the clearly subservient status of their own women, had nevertheless concluded that one reliable evaluative scale for judging civilizations consisted in assessing how they treated their women. In this respect, India was found gravely wanting.
Reform Hinduism
The Bengali Brahmin, Rammohan Roy (1772-1833), was perhaps the most illustrious of the early reformers who accepted that European rule in India had fortuitously compelled Hindus to recognize the shortcomings in Indian society. While Roy was unable to accept the charge that Hinduism was intrinsically flawed, he acknowledged that the original teachings of the Vedas had been corrupted; and while receptive to the ethical content of Christianity, he rejected its doctrinal teachings. Roy undertook a careful scholarly study of the Hindu scriptures and came to the conclusion that Hinduism, far from being a polytheistic faith, was fundamentally monotheistic. He did not pause to consider, however, that 'polytheism' and 'monotheism' alike are not categories through which Hindus would have described themselves. His opposition to sati, which was to lead to its abolition in the territories of the East India Company, enraged the Hindu orthodoxy. Roy was also a proponent of education in English, since he wished to bring Western scientific and humanistic learning to India.
In 1828, Roy established an organization called the Brahmo Sabha [Society] dedicated to the Worship of One God. Apart from its advocacy of a simpler, more Unitarian-like form of Hinduism, the Brahmo Sabha promoted modern learning and fought strenuously for the removal of traditional disabilities against women. In the emergent middle-class Hindu society of Bengal, girls were now educated and child marriages were debated if not always repudiated. The Tattvabodhini Sabha, founded in 1839, aimed both to familiarize Hindus with their scriptures through inexpensive publications and stem the expansion of Christianity in India. Debendranath Tagore (1817-1905), the father of the famous poet Rabindranath Tagore, endeavored to bring the two organizations together in 1843 and created something like a charter of faith for the newly energized Brahmo Samaj. Under the controversial leadership of Keshub Chunder Sen (1838-1884), the Brahmo Samaj experienced a number of schisms, even as its influence was experienced in other parts of India and its agenda of social reform became bolder. In western India, for example, the liberal-minded Mahadev Govind Ranade (1842-1901) established a similar organization by the name of Prarthana Samaj ('Prayer Society') in 1869, and there, too, debates over widow remarriage, child marriage, and female education were soon to occupy center stage.
Hindu reform movements did not, however, always look to the West, as the history of the Arya Samaj amply demonstrates. Its founder, a village Gujarati Brahmin by the name of Dayananda Saraswati (1824-1883), condemned nearly all developments in post-Vedic Hinduism. Dayanand held the Vedas to be the Word of God, absolutely free from error and an authority to the end of time, and he set out his teachings in Satyartha Prakash ("The Light of Truth", 1875), a massive reinterpretation of the Vedas for modern times. Though the Arya Samaj, founded in the same year, is often described as a revivalist movement, Dayanand thought of himself as a modernist. He found no sanction for idol-worship, the practice of untouchability, child marriage, or even the subjection of women in the Vedas; on the contrary, he was quite certain that the social scientific learning of the West had been anticipated in the Vedas. The reformist and crusading impulses of the Arya Samaj, which sent out missionaries throughout north India and even among diasporic Indian populations in Fiji, Trinidad, South Africa, and elsewhere, are seen today in the figure of Swami Agnivesh (1941-), a fiery activist known as much for his critiques of Hindu superstitions as for his work in procuring the freedom of bonded laborers.
Divergent Stands of Hinduism: Nationalism, Devotionalism, and Spiritual Masters
Two of Dayanand's contemporaries at the other end of India, in Bengal, point to the diverse developments taking place under the rubric of Hinduism. The renowned novelist and essayist Bankimcandra Chatterjee (1838-94), while not a supreme figure in the history of modern Hinduism as such, nonetheless eloquently voiced the anguish of middle-class Hindus in posing the question, 'Just how had India repeatedly succumbed to foreigners?' In works such as Krsnacaritra ("Life of Krishna", 1886), Bankim argued that the Hindu's attachment to the philosophy of bhakti (devotion) had rendered the once vigorous race of Aryans into an effeminate people who, lost in rapturous and ecstatic devotion, had become incapable of defending their faith. Bankim called for the affirmation of a more masculine Hinduism.
Meanwhile, in another part of Calcutta, one of the most remarkable figures of modern history was steering Bengali youth back towards bhakti. Sri Ramakrishna Paramhansa (1836-1886), who was far removed from the elite circles of Bengali society, came to acquire a large following among the modernizing, middle-class Bengali families as a Hindu mystic. Ramakrishna came to embody a sheer spiritual ecstasy that appeared to offer one answer to the growing materialism of Bengali life and the investment of the educated in scientific rationality. At the Dakshineshwar temple on the outskirts of Calcutta, where his brother Ramkumar had served as priest, Ramakrishna became a devout follower of the goddess Kali. His devotion was so intense that he would remain immersed in samadhi, a state which Hindus describe as transcending all consciousness — paradoxically, also a state of constant awareness, a form of supra-consciousness. Ramakrishna hearkened back to a form of androgynous Hinduism, and is described as being capable of taking on feminine attributes. In the company of women, it is said of Ramakrishna, he appeared to them as one of their own; and he could so embrace the feminine that he would menstruate, blood oozing out of the pores of his skin.
Ramakrishna's oral discourses, faithfully captured by a number of disciples, on ethical conduct, mystical illumination, rapturous devotion, the goddess, and the wicked ways of the world became legendary. Among those who heard his summons was Narendra Dutta (1863-1902), who found Ramakrishna's mysticism entirely compatible with the demands of reason. As Swami Vivekananda, he was charged with spreading not only his master's teachings but the idea that a resurgent Hinduism would lead India into fulfilling its mission of energizing the world through a form of political spiritualism. While keen to furnish Hinduism with a message of social service, which would be dispensed through the Ramakrishna Mission, founded in 1892, Vivekananda became a tireless proponent of a Hinduism that he envisioned as once both muscular and the repository of timeless truths. He accepted that Hinduism had become degraded over time, and that the West's domination of the material domain had given it the veneer of superiority. The inner core of Hinduism, Vivkenanda submitted, nonetheless remained spotless. To a world weary of violence, Viveknananda put forward Hinduism as an intrinsically tolerant faith. Vivekananda took his message to the West, and his fame spread after an electrifying address he gave in Chicago at the World Parliament of Religions in 1893, where he stood forth as the principal representative of Hinduism. He lectured widely in the West and won many converts to his thinking. To the present day, he remains one of the favorite icons of diasporic Hindus.
As nationalism gained ground towards the end of the nineteenth century, Hindu thinkers sought to accommodate Hinduism to their political thinking. Under Lala Lajpat Rai (1865-1928), the Arya Samaj mobilized nationalist sentiment against British rule and became a considerable political force in north India. Though Lajpat Rai was immensely popular, Bal Gangadhar Tilak (1856-1920), a learned Chitpavan Brahmin from Maharashtra, acquired an unprecedented following. He gave support to Dayanand's anti-cow killing campaign, but the real stroke of political genius on his part was to revive both the Ganapati festival (celebrating the popular deity Ganesh), which would become an annual occasion for haranguing the British, and the memory of Shivaji, a seventeenth century chieftain who was transformed by Tilak's panegyrics and the anti-colonialism of rapturous Hindu devotees into a nationalist figure who had shown the way to defend the motherland against rapacious outsiders. The suppression of these celebrations by the British, Tilak realized, could be charged against them as an attempt to tamper with the religious sensibilities of Indians.
In Bengal, the highly westernized Aurboindo Ghose (1872-1950), whose father kept him away from India for nearly fifteen years, immersed himself in Hindu texts and then plunged into nationalist politics. The pages of his English-language weekly, Bande Mataram ("Hail the Motherland"), became a rallying point for Hindu revolutionaries who invoked the goddess and advocated swadeshi (self-reliance). Aurobindo's retreat from politics was just as dramatic as his entry: allegedly upon the advice of a holy man, Aurobindo left for the French enclave of Pondicherry in southern India and withdrew into seclusion to practice yoga. Over the course of the next four decades, Aurobindo endeavored to perfect yoga so that it would lead to an inner development by means of which the practitioner could discover the 'one self that' inhabits all and evolve a consciousness that Aurobindo described as supramental. Though Aurobindo also sought to articulate his philosophical worldview in a huge corpus of writings, he was, like virtually every other major figure in contemporary Hinduism, including Bankimcandra, Tilak, and Gandhi, drawn most eminently to the Bhagavad Gita. Indeed, a history of contemporary Hinduism can be written through the Gita: discussed widely in nationalist circles, revolutionaries drew upon its teachings to justify armed opposition to the British, while Gandhi insisted on an allegorical reading that turned the Gita into a manual of nonviolence. While a contemporary Vaishnava theologian such as Srila Prabhupada (1896-1977) of the Caitanya-sampradaya, the founder of the Hare Krishna movement, views the Gita as the supreme embodiment of the idea of bhakti (devotion), others such as Gandhi and Tilak have seen the Gita as a call to action (karma yoga).
The first half of the twentieth century can also be described as a period of modern spiritual masters, of the emergence of Hindu apologetics, and of Hinduism, or a form of 'Indian spirituality', going transnational. Various figures, such as Swami Sivananda (1887-1963), the founder of the Divine Life Society Movement; the philosopher Sarvepalli Radhakrishnan (1888-1975), author of the widely read The Hindu View of Life (1927); Jiddu Krishnamurti (1895-1986), who owed no particular allegiance to Hinduism, or to caste, religion, or nation, but nonetheless became widely renowned as the repository of 'Indian wisdom'; and the monks of the Ramakrishna Mission can be evoked in this context. Two extraordinarily compelling figures emerge from this period of Hinduism. The Sai Baba of Shirdi (1894-1969) stressed the harmony of Hinduism and Islam and would be claimed by both Muslims and Hindus. Speaking in parables, he became known as a healer and performer of miracles; and from his base in a village in Maharashtra, he came to have a worldwide following among Hindus. Further south, in Tamil Nadu, the sage of Arunachala, Ramana Maharshi (1879-1950), offered the clearest exposition of advaita (non-dualism). Describing his method as Self-inquiry, Maharshi taught that we are the Supreme Self, and that awareness of this reality necessitates not the abandonment of our duties in this life or the cessation of activity but only emancipation from ego-illusion, or from mistakenly taking the ego to be real. The duality of the individual and the world is itself illusory. With these teachings, Maharshi returned to the classic formulations of the venerable Shankaracharya (c. 780-820), the leading expositor of advaita in Hindu thinking.
Mohandas Gandhi: Hinduism's Preeminent Voice in the Modern Age
Mohandas Gandhi (2 October 1869 – 30 January 1948) doubtless occupies an altogether distinct place in the history of modern Hinduism. He is chiefly honored today not as a savant of Hinduism, but rather as the principal architect of the Indian independence movement and as the most dedicated advocate of nonviolent resistance as a mass movement. While the rest of the world paid homage to him at his assassination as the supreme example of a moral leader in modern times, his political nemesis, Muhammad Ali Jinnah, in his condolence message to the Government of India adverted to Gandhi as 'the great leader of the Hindu community'. Gandhi's assassin, a Chitpavan Brahmin by the name of Nathuram Godse, on the contrary viewed the Mahatma as a traitor to the Hindu community, and adamantly held forth to the view that his appeasement of Muslims had led to the emasculation of Hindus. Yet, as the assassin's bullets pierced Gandhi, he is reported to have said, "He Ram! (Oh, God!, a Hindu invocation of the divine).
In Gandhi's own lifetime, people clamored for his darshan (or gaze, by means of which the observer also becomes blessed) and even claimed that he was an avatar (incarnation) of God. Gandhi was nearly installed into the pantheon of Hindu gods, yet he himself went so far as to say that a person could not believe in God and still be a Hindu. The contours of his Hinduism are thus not easily delineated and his relation to diverse Hindu communities remained a complex one. A Hindu is not required to visit a temple, and Gandhi seldom did so; however, he championed the rights of dalits, or lower caste Hindus, to worship at temples. Similarly, he was emphatically of the view that when venerable Hindu texts seemed to go against one's conscience, their teachings were to be rejected; and, yet, he frequently described himself as a believer in sanatan dharma, or the idea that Hinduism is an eternal religion. His prayer meetings were models of ecumenism, as passages were read from Hindu, Muslim, and Christian texts. Gandhi is both one of the critical figures in modern Hinduism's engagement with other faiths and the supreme representative of Hinduism in contemporary inter-faith dialogues. Though he remained profoundly wedded to the Gita, and viewed it is an insurmountable guide to daily living, his veneration for the Sermon on the Mount never diminished. Many Christian missionaries who came into contact with Gandhi, sometimes toying with the idea of attempting to convert him to Christianity, came away with the opinion that they had seldom encountered a better Christian.
Gandhi's precise contributions to the evolution of Hinduism are likely to remain a matter of discussion for some time, but some insight might be gleaned by considering briefly his positions on questions of caste and ahimsa (nonviolence). Not unlike the Buddha, Gandhi was not greatly inclined to indulge in metaphysical speculations, and utopian though he may have been in many respects, he had an extraordinary awareness of the realities on the ground. His opponents among the lower castes, such as the Dalit leader B. R. Ambedkar, viewed him as an unrepentant supporter of the caste system, but others have argued that no one did as much as Gandhi to unsettle orthodox Hindus with his various campaigns of social reform and his sharp critiques of untouchability as an excrescence upon Hinduism. Gandhi drew upon a wide array of sources — Vaishnava, Jain, Buddhist, Christian, and secular humanist — as he came to formulate his ideas of nonviolent resistance (satyagraha), and though countless Hindu texts have argued for the centrality of satya (truth), Gandhian hermeneutics uniquely posits the relationship of satya to ahimsa as an integral part of Hinduism.
Hinduism and Hindutva: A Faith and Its Place in Modern Politics
Even as Gandhi took Indian politics by storm, some Hindus were forging a more virile and masculine conception of Hinduism, and by the 1930s, as contemporary research has indubitably established, they had established links with Italian fascists and Nazis. India was proudly declared to be the original homeland of the Aryans. Gandhi's assassin, Nathuram Godse, had been associated both with the Hindu Mahasabha, a political party which strove without much success to ensure the primacy of Hindu interests, and the Rashtriya Swayamsevak Sangh (RSS), a paramilitary organization which even today is viewed as the principal force behind the resurgence of Hindu militancy. The idea of a Hindu rashtra or nation did not bear fruit, and well until the 1980s any political party that openly championed the cause of Hindus was destined to remain an orphan in politics. However, by the late 1980s Hindu nationalists were able to come out of their wilderness, and many of them galvanized their forces around a sixteenth-century mosque in the north Indian city of Ayodhya. They alleged that a Hindu temple, built to commemorate the birth of Lord Rama at that exact spot, had been destroyed to make way for the mosque in 1526, and they demanded the removal of the mosque, which was also described as a palpable reminder to Hindus of their humiliation at the hands of Muslim conquerors. Finally, on 6 December 1992, notwithstanding the assurances of the Indian state that they would not permit the mosque to be desecrated, the Babri Masjid was destroyed when a huge crowd set to work on taking it apart.
In 1997, the Bharatiya Janata Party (BJP), a political party that represents the interests of Hindus, and had hitherto held office in only a few northern states, triumphed at the polls and became the leading partner in a coalition that would govern India until 2004. If the BJP did the more explicit work of Hinduism, the cultural work of a resurgent Hinduism was carried out by the Vishwa Hindu Parishad (VHP), an organization that seeks to install pride in Hindu culture, disseminate Hindu writings, oppose conversions from Hinduism to other faiths, and project a favorable view of Hinduism to the outside world. The VHP has also taken upon itself the responsibility to facilitate knowledge of Hinduism around the world, and to embrace the religion aggressively in public forums, and it has active chapters in the United States, United Kingdom, Australia, Fiji, Trinidad, and elsewhere in the Indian diaspora. During the BJP's years in power, there were frequent reports of attempts by the BJP and VHP, hotly contested by secularists, to Hinduize cultural institutions, promote the "Hindu science" of astrology as a university-level course, drastically alter the content of Indian history textbooks, and the like. Though the electoral defeat of the BJP in 2004 put some of these concerns into cold storage, the more substantive question is whether the advocates of Hindutva, which is most aptly described as a militant form of Hinduism whose adherents swear by modern realpolitik and the idea of an India that is in its fundamentals a Hindu nation-state, were ever seriously committed to Hinduism, or whether they opportunistically rode the faith to political power. Indeed, one of Hindutva's most famous ideologues, Vinayak Savarkar, openly stated his dislike for the word 'Hinduism', which he described as reminding him of a chaotic and rudderless faith that he thought could not be shepherded to lead India to glory in the modern age of brutal nation-state politics. If Hindu nationalists have arrogated to themselves the role of Hinduism's defenders, it is also remarkable that many have trashed the faith. Thus the Bajrang Dal, the 'Army of Hanuman', which has openly resorted to violence to intimidate Muslims as well as soft Hindus, is quite oblivious of the fact that Hanuman has traditionally been viewed as the very personification of courage, selfless service, and learning.
The Future of Hinduism
Contemporary Hinduism is too diverse, polyphonic, and multi-layered to be encapsulated through only its stellar figures, institutional histories, and the meta narratives which dwell on pan-Indian deities or the familiar sectarian histories of Vaishnavism and Saivism. The worship of minor deities persists, and moreover gods and goddesses die, take birth, or witness some rejuvenation. It will suffice to draw attention to a few of the more arresting developments of recent times. First, both abroad and even among the more affluent classes in India, Hinduism is increasingly being understood through such allied phenomena as yoga, ayurveda, vegetarianism, and even vastu shastra, the science which purports to establish how architecture and building structures could be propitious to human well-being. It is not clear, for instance, whether Jawaharlal Nehru had any propensity towards Hindu beliefs, but he was a keen advocate of yoga. For some Hindus, it is no exaggeration to say, vegetarianism is their dharma, the moral law of their being. To the Hindus in the United States who successfully filed a class-action lawsuit against McDonald's for using beef fat in the preparation of allegedly "vegetarian" french fires, vegetarianism, and in particular the complete disavowal of beef products, was the most explicit manifestation of their Hinduism. Certainly contemporary accounts of Hinduism can ill-afford to ignore these phenomena.
Secondly, Hinduism is now present world-wide, even though the vast bulk of its practitioners reside in the Indian sub-continent. Diasporic Hinduism takes many forms, and an even more arresting question is whether it simply mimics Hinduism in India, or if it sometimes generates new Hindu practices and even helps to determine Hinduism's contours in the land of its birth. The nearly 2-million strong affluent Hindu community in the United States is opting for opulent, indeed ostentatious, temples the construction of which is increasingly being handed over to architects and craftsmen imported from India. Hindu communities seem eager to embrace what they view as the most 'authentic' forms of Hinduism. Scholars of Hindu nationalism have noted that Hindu militancy in India receives considerable support from Hindus settled in the United States, Canada, and the United Kingdom, and disputes and controversies originating in India often get replayed in the diaspora. The agitation among certain Hindus over the content, regarding Hinduism and ancient India, of sixth-grade world history textbooks in California is a case in point as nearly the same controversies had previously broken out in India. On the other hand, Hinduism has displayed a characteristic versatility in the diaspora. The comparatively minor village deity sometimes encountered in Tamil Nadu, Munisvaran, has been raised to the status of a major god among Malaysian Hindus, and everywhere, from Southeast Asia to Fiji, Mauritius, and Australia, the Tamil diaspora has been successful in transforming the worship of the god Murugan into a major public festival. Using the traditional form of popular Hindu literature called the Puranas as a model, the Indo-Fijian writer, Subramani, published the first Purana ever written in Bhojpuri. It is important to recognize that an overwhelmingly Muslim country such as Indonesia continues to derive much cultural sustenance from Hindu epics and mythological stories.
Thirdly, Hinduism is, like most other phenomena of our times, a part of the cinematic, television, and digital age. A genre of films called 'mythologicals' made popular Hindu narratives from the 1930s onwards, and the film Jai Santoshi Maa (1975) won the goddess many new converts. Santoshi Mother's ritual fast (vrat) over sixteen consecutive Fridays began to be observed by millions. The observance by the unmarried heroine in the film Dilwale Dulhaniya Le Jayenge (1995) of another fast, the Karwa Chauth, customarily kept by married Hindu women, apparently instigated many young girls to emulate the film's heroine. Ramanand Sagar's epic TV serials, Ramayana (1986-88) and Krishna (1989) brought the Puranic literature to television screens, and B. R. Chopra followed with the mega-serial, Mahabharata (1988-90), relayed on successive Sunday mornings over two years. This seems unobjectionable enough, but some scholars have argued that the television Ramayana homogenizes the Ramkatha (story of Rama), elevating the conservative version of Tulsidas over competing versions. Hinduism has now entered cyberspace, appropriately enough for a religion that, like the world wide web, is extraordinarily decentered, polymorphous, and comparatively lacking in doctrinal authority. New Hindu histories, which are not very attentive either to Hinduism or to the protocols of historical scholarship, are constantly being generated on the web. One website features the "Hindu Holocaust Museum" to document what is alleged to be the murder of millions of Hindus by Muslim invaders over the last millennium. Strangely, some websites on Hinduism not only give an overview of the faith, but also document Islamic terrorism, a decisive sign that Islam is critical to Hindutva's self-identity.
As one contemplates the future of Hinduism, one is also struck by the fact that modernizing Hindus, while eager to project Hinduism as a uniquely tolerant and ancient faith that has been fed by diverse strands, are ironically also tempted to bring Hinduism into conformity with the major semitic faiths. They resent, for example, the description of Hinduism as a polytheistic faith and are keen that Hindus should be viewed as monotheists. They are animated by a feverish sense of history and adamant in suggesting that Hinduism's truths are compatible with the findings of modern science. The ideologues of Hindutva and their supporters who demolished the Babri Masjid are historical-minded to the extent that they have, unlike Hindus of the past, historicized Hindu deities. The tendency to scientize Hinduism is most palpably on display both in the argument, encountered frequently among Hindu nationalists, that the Vedas are repositories of scientific truths that are now only now being discovered by the scientific community, and in the worldwide dissemination of 'scientific Hinduism' by the (many wealthy) Gujarati adherents of Swaminarayan Hinduism. Their extraordinary opulent structures, in London, Delhi, and Bartlett (outside Chicago) are not so much temples as museums of Hinduism. If one accepts that Hinduism is largely a religion of mythos, a religion without a historical founder or a central text, and perfectly at ease with its own indifference to history as a category of knowledge, then there is no question that the attempted transformation of Hinduism into a religion of history among some of its advocates will be one of the most contested elements in its continuing evolution as a faith responsive to one-eighth of humanity.
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Ramana Maharshi, Talks with Sri Ramana Maharshi. 3 vols, Tiruvannamalai, n.d..
Sontheimer, Gunther-Dietz and Herman Kulke, eds. Hinduism Reconsidered. Delhi: Manohar, 1997.
Vivekananda, Swami. The Complete Works of Swami Vivekananda. 8 vols. 6th ed., Calcutta: Advaita Ashram, 1964.
Copyright: Vinay Lal & Oxford University Press, 2008.
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text:
SIX REASONS TO VISIT WARWICK CASTLE
i have somehow gotten myself quite the reputation as someone who will just about go anywhere in the uk to explore it, and so far, i've had some really great adventures. i've seen parts of this country that i never would have got to see if it wasn't for this silly blog, and i will never not be totally grateful for every opportunity that comes my way through it. but. well. i think my stays in the uk have peaked with this last trip to warwick castle, for six reasons:
the castle grounds
the original castle was built by william the conqueror after the battle of hastings in 1068. i mean, that's a statement i've read a hundred times over, and i still can't fathom the fact that i saw a thing with my own eyes that is that old. i'm almost certain i've seen things that are older in my life, but, nothing as important or as historic as this.
the grounds are simply stunning. from the pedestrian entrance off the main road that's enclosed by roman stones, to the luscious and overgrown pathway that leads to the main medieval gate, the immediate impression is: impressive. i'd not long finished reading harry potter when we arrived, and i can tell you this: the last time i felt this impressed by a castle was when the screen rolled up and the doors of the great hall opened up into hogwarts. it's almost just as big too, if those models are to scale...
the knight's village
we were lucky enough to spend the night in the knight's village, in one of the log cabins. it was a bit wet and windy when we arrived, so we were grateful to not have to spend the night in one of the white tepee tents that filled the fields behind our cabin, though, they did look quite fun to sleep in! we weren't able to officially check in until 4pm, so when we came back to collect our luggage from reception, we were able to see all the other fun the village had to offer - other than the totally unique "camping" experience!
the dining hall was large and filled with rows and rows of wooden tables and chairs, and was decked out in total medieval regalia. once the ooh-ing and aah-ing had ceased, we moved on to our cabin for the night: lucky lodge 113. it's made for four, but not four adults - of which we were a full party, so two of the group stacked themselves into the kid's bunk beds in the box room while ben and i took the main room. the beds were very comfortable, and the room had that familiar medieval feel that we'd encountered in the main hall. knowing i was going to be spending the night under some pretty realistic armoury was definitely the makings of a wonderful evening (and the banquet dinner didn't hurt, either)!
between arriving and checking in, we made our way into the grounds for a wander. on the way to the jousting (we'll come to that in a minute), we strolled past the aviary. we were expecting ravens and woodpeckers and the like, but what we encountered was so much better: a massive selection of genuine birds of prey. we followed the keeper down to the event space, and got ourselves comfortable for the show; after seeing an american bald eagle chained up not two metres away from us, we were excited to see it fly - among other things.
for an hour we watched archie the eagle and his comrades in wings take to the very-close-to-our-heads-sky, and flap about like utter cool guys. it was literally amaaaazing to watch a fully-grown bald eagle with a wingspan of more than six feet fly directly at my face and only pull up at the very last minute. terrifying, but very cool. i can't remember the specific other types of the birds on show, but there were vultures and owls and falcons, and oh my god, it was so bloody surreal.
but the highlight of the weekend? the jousting. real-life, traditional, competitive jousting. obviously, it's a very dangerous sport so it's only taken part in by the pros. and yes, there is such a thing as professional jousters - we saw the van for the knights of middle england's jousting squad as we had entered the castle ground that morning - and laughed just as hard as you are now too! i really wasn't expecting it to be so intense, but it was.
we were asked to pick a side - either lancaster or york, and from there the show erupted. we were taken through years and years of historic battles, leading to the start of the tudor empire. i'm sure you already know your english history, but for those who don't: i won't spoil that particular victory for you. what i will say is this: giant wooden poles are heavy, and make a reeeeally loud noise when they crack. or when they smash into armour. or when they're dropped to the ground. of which they did all three, and often. think: a knight's tale and times it by 100 real life points, and you're halfway there. it was a highlight, let me tell you that. the trebuchet and the archery were cool too, but like, not as cool as that.
(no horses were hurt, i'm positive. they were all so well trained and looked after, and you could actually see those middle-english knight's feeding them treats and thanking them for their efforts, which actually warmed my heart; i loathe the idea of animals being used for entertainment, though i understand that these are very carefully looked after and are never in direct danger of being hurt. so, for the sake of a bit of history, i will let this one slide...)
the state rooms
ever wondered what a royal party in the victorian times would be like? well, in the state rooms you can now find out for yourself. daisy, the countess of warwick would throw lavish weekend parties for her royal guests (of which both king edward vii and the prince of wales were) back in the late 1800s, and a full recreation of these parties now remain across 12 beautifully designed rooms in the castle. what were originally private apartments are now filled with wax figures of former guests of daisy's (who, incidentally was noted as being a champion of women's education, a former labour candidate, as well as a vegetarian. well, well, well. she sounds fab!), including one of a young winston churchill reading a book in the library.. indeed!
the authentic furniture and soft furnishings inside the rooms really brought the recreations to life, as do the recordings that play throughout the tour of the apartments. there's even a "weekend party" event that you can book, if you prefer to stay at the castle over a weekend (instead of mid-week when it would be more ideal to stay so you'd have all the activities to yourself), so you can enjoy the recreation of victorian britain yourself. i'd highly recommend checking out the apartments, whatever your plans for the castle, as they're seriously beautiful and create such an incredible window into that era.
the medieval town
the town itself is so bloody quaint, that it could and should easily be as well visited as it is now, with or without the castle there. patriotic bunting hung from tudor building to tudor building, and there were gas-lit lamp posts lining the still-cobbled streets. the pubs were proper, the people were friendly, and the puppies were many. sure, there were the token "ye olde knight's fish and chippery" and the like, but other than a few foolishly-named businesses, it was very much another lovely midlands town, with all the charm you'd expect of middle-england.
i had such a wonderful time at the castle, and would definitely go back in a heartbeat as there's still so much to see and do there. the gardens, the island, the dungeons - i didn't get to see any of these this time around, and i would like to go back for a week-day sleepover (maybe in a tent!) instead, when there are likely to be less kids about.. we were the only adults there without them this time.. the shame! the overnight stays start from as little as £40 per person, which includes two days of castle access, breakfast, and a banquet fit for a king, which is exceptional value - and the trains are really regular too!
*we were guests of warwick castle, but all thoughts are mine.
Found in: travel, united kingdom
NATIONAL FRIENDSHIP DAY
A MUGGLE REACTS
FIVE MORE TOWNS TO VISIT IN SUFFOLK
ARE THERE BENEFITS TO STAYING IN AN AIRPORT HOTEL?...
FEELING SALTY
CAFE ROUGE, DULWICH
TAKING THE CHEAPFLIGHTS CHALLENGE IN MARSEILLE
SEEING SPOTS (& STRIPES)
DIY DENIM WITH PAIGE JOANNA
POSTCARDS FROM WHITSTABLE, KENT
BOTTOMLESS BRUNCH | AT DEAD DOLLS CLUB
BEN AND ERICA'S ADVENTURES UNDERGROUND
A SECOND UK PASSPORT?!
SILVER LININGS AT MARRIOTT COUNTY HALL


The shocking admission comes later (don't worry, it's family friendly and doesn't involve lawbreaking). Meanwhile, please feel free to enjoy this long and rambling tale of how I left St. Albans and arrived at Truro.
… via Penzance. It all starts below.


text:
How Rock And Metal Reacted To The 1992 LA Riots
On the anniversary of the Los Angeles riots, we look back at how the city's reaction influenced the rock and metal scene
Paul Travers
On April 29, 1992 – 28 years ago today – a jury acquitted four LAPD officers of charges relating to the arrest of construction worker Rodney King. King had been tasered and beaten with batons by LAPD officers during an arrest. Many Los Angeles residents of the time have claimed that such treatment was not uncommon but this time there was a difference. At a time before smartphones had put video cameras into millions of pockets, the arrest was recorded by a local man using a camcorder on his balcony.
The recording made worldwide news and the behaviour of the police drew widespread condemnation. When all four officers were acquitted of assault and three of using excessive force (the jury failed to agree a verdict on a fourth charge of excessive force, which amounted to the same thing), Los Angeles erupted. For six days the city burned and there was widespread looting and disorder. By the end of it, 63 people had reportedly died, more than 2,000 had been injured and more than 12,000 had been arrested.
The Rodney King verdict was the spark that ignited the flame but there were simmering tensions long before then.
FEVER 333 frontman Jason Aalon Butler, who grew up in Inglewood in in southwestern Los Angeles County told French website Rock Ur Life: "This man gets beaten on a camera and people get acquitted for that. It's fucked up, no question. But below the surface there was frustration, relegation, subjugation, racism. All these different structural disadvantages that Black culture was feeling for so long. It was only a matter of time before it was gonna boil open. The moment just snaps it. Like in France, the oil price went up, but it wasn't just the oil price... It was all the frustration French people were having and oil was just a spark. Rodney King was like that for me."
Body Count, the LA rap-metal outfit fronted by Ice-T, had written the now notorious Cop Killer the year before as a response to police brutality.
Ice-T told Kerrang! earlier this year: "When we wrote Cop Killer, I was in rehearsals singing Psycho Killer by Talking Heads, and my drummer Beatmaster V, rest in peace, said we need a cop killer. He's like, 'Cops are out there killing people, doing their bullshit, and getting away with it.' And this is before Rodney King, but it was happening in the hood – we knew it and we felt it."
Released a month and a half before the verdict and subsequent riots, Cop Killer name-checked Rodney King and was adopted by many as an anthem of revolt. It was also targeted by the powers that be in the aftermath, in an attempt – many believed - to deflect attention from issues such as police brutality and the root causes of the rioting.
"At the end of the day, Cop Killer was basically authority killer," Ice told us. "People don't like authority, that's really what it is. And that's the core of rock'n'roll."
Indeed, the '92 riots had a galvanising effect on the more revolutionary end of the musical spectrum. Hip-hop luminaries including Ice Cube and Dr. Dre addressed the riots directly but so did the likes of UK rap-metallers One Minute Silence on Stuck Between A Rock And A White Face, and political LA punks Bad Religion, most notably on Don't Pray On Me from their classic 1993 album Recipe For Hate. Fellow Los Angeles residents and rapcore pioneers Downset took aim on the track Anger, which also referenced the death of frontman Rey Oropeza's father at the hands of the LAPD: 'I hate L.A. swine with a passion gee / 'Cuz my pops was killed by the fucking LAPD / Yes they killed my daddy, yup they killed my daddy / And if I don't blast 'em back / You know they gonna fucking kill me.'
Machine Head's Real Eyes, Realize, Real Lies included sampled news reports and interviews from around the riots, while A Nation On Fire from the same classic album (1994 debut Burn My Eyes) dealt with the reverberations that were felt throughout California and beyond.
Frontman Robb Flynn told Kerrang!: "The LA riots had just happened, after the Rodney King trial, and those riots happened everywhere; they happened all over Oakland and all over Berkeley.
"I literally rode my mountain bike into this riot that was happening on Telegraph Avenue, because I wanted to feel alive and absorb this crazy moment it time. It was insane! There was people lighting cop cars on fire, and tear gas between protesters and police. I got chased by a gang of protesters and then went right into a gang of police, and they were chasing me. I'm literally pedalling for my life and people are taking swings at me. It was crazy. After that, all of those lyrics for A Nation On Fire just came pouring out."
Sublime's late frontman Bradley Nowell also provided a first-hand account, this time of the actual LA-centred riots, on the track April 29, 1992 (Miami). Admittedly he got the date wrong in the song itself but the ska-punks kept the mistake in because it was the best take.
'April 26th, 1992, there was a riot on the streets / Tell me where were you ?/ You were sittin' home watchin' your TV / While I was participating in some anarchy,' he sang, before going on to detail his crew's looting spree.
'They said it was for the black man / They said it was for the Mexican / And not for the white man / But if you look at the streets / It wasn't about Rodney King / It's 'bout this fucked up situation and these fucked up police,' was another part of his take on the riots.
There were and still are complex race-related issues at play, but the period did see an unprecedented coming together of cultures and musical genres. Other bands had dabbled in bringing rap and rock together, including the aforementioned likes of Body Count and Downset. Not to mention Aerosmith, who had collaborated with Run-DMC on the crossover remake of their song Walk This Way - and turned out to be one of the more surprising acts to be inspired by the Los Angeles riots, writing Livin' On The Edge about the period.
It was, though, Rage Against The Machine who really nailed the form. While most of the tracks on their eponymous 1992 debut album had already been featured on a demo the previous year, they were forged in the same building tensions and exploded in the aftermath of the riots, perfectly capturing the spirit of the times.
"No one was more surprised than I," guitarist Tom Morello told The Telegraph of the band's huge success. "I didn't think that Rage Against the Machine would be able to book a club show (in the beginning). Music was ghettoised. It was an apartheid-type world, racially and musically. Black music was played by black people; white music was played by white people and never the twain shall meet. There was no thought that Rage Against the Machine could be anything more than four guys in a rehearsal room."
A lot of bands followed in their wake and one interesting artefact from the period was the soundtrack to the '93 film Judgment Night, featuring a series of collaborations between hip-hop and rock and metal artists. Arguably the best was Slayer and Ice-T's Disorder – a raucous medley of three songs by UK punks Exploited, with the chorus to the song UK 82 being changed to 'LA 92' to reference the riots.
Some bands also took inspiration from the riots without singing about the events directly. Released in 1995, Fear Factory's Demanufacture was a landmark slab of drilling industrial metal. It was also a science-fiction concept album with a man-versus-machine theme, but the inspiration was taken from real-life as much as it was from The Terminator.
Looking back at the period around the album's conception, vocalist Burton C Bell told The Indian Express: "We were struggling to survive in Hollywood then. We experienced the LA riots first-hand. We remember the National Guard patrolling the roads of LA, setting up post at the 7-11 across the street. This was not science-fiction, this was pure struggle. But these are the experiences that create science-fiction; because we were struggling, we were fighting the establishment; the machine."
Beyond its impact on the music of the time, the period would have an enduring effect on the politics and worldview of younger artists in the making.
The Bronx frontman Matt Caughthran, for example, was 13 at the time and getting ready for a night at the theatre to see Phantom Of The Opera with his family when the verdict came through. Cancelling the outing, Matt's father placed guns in easy reach throughout the house instead and prepared to hunker down. "From the safety of our home, surrounded by our well armed father, we watched the riots go down," the singer told Kerrang!. "That was a dark day for LA; it was super fucked-up. I wasn't an adult at that point, but I knew how fucked up it was."
Asked whether it introduced him to the notion that chaos can quickly descend on even the most apparently civilised of places, he responded: "100%, absolutely. I kind of knew it already but I didn't know it on the scale of the riots. The riots were a big deal. So you can say a 100% that that's true."
Jason Aalon Butler was even younger but is just as much a product of his environment and its history.
Speaking about his introduction to politicised music, he told Colorado Springs Indy: "Well, I'm from Inglewood in Los Angeles, where we're kind of immediately introduced to disenfranchisement. It's almost synonymous with our local system and our perspective on things. When you're from these places that are underserved or underprivileged, you just ask questions. So growing up there prompted me to do that early, and then I found things that spoke to that. Things like N.W.A., a lot of gangsta rap, a lot of West Coast rap. And when I was around 10 years old, I got into punk rock and then, of course, Rage Against the Machine, who were directly speaking about these political and economic issues."
While many of the questions raised by the 1992 Los Angeles riots would appear to remain unanswered in a time when it still needs to be stated that Black Lives Matter, there's no doubting that it was a historically important period with cultural and musical reverberations that can still be felt today.
13 albums to kickstart the revolution
Flammable Material: Randy Blythe and Jason Aalon Butler go head to head
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The big review: Billy Talent – Crisis Of Faith
Crisis, what Crisis? Canadian punks Billy Talent's long-awaited sixth album arrives stuffed with an eclectic range of rock anthems…
Truth, TikTok and taking over: RØRY is keeping it real
RØRY's journey hasn't been an easy one – in fact, there was a time when she gave up on music entirely. Now armed with viral single Uncomplicated and an upcoming debut EP, the path ahead has never been more clear…
4 movies and TV series to teach and traumatise you this week
From anthropomorphic rats to Bradley Cooper chatting with the dead, here's what you should be watching this week…
Experimental project Alto Arc share "sinister fairytale", Bordello, from debut self-titled EP
Alto Arc – featuring Isamaya Ffrench, Deafheaven's George Clarke, and Hundred Waters' Danny L Harle and Trayer Tryon – have shared a new single, Bordello, ahead of their upcoming self-titled EP.
Listen: Loathe and Teenage Wrist collab on new version of Is It Really You?
Loathe have unveiled a new version of their 2020 track Is It Really You?, reworked by the awesome Teenage Wrist.
Poppy unveils extensive 2022 world tour dates
Poppy will be hitting the road for her extensive Never Find My Place tour in 2022!
Remembering the bands making a comeback at When We Were Young Fest
The When We Were Young festival is bringing back Paramore. But they're not the only ones getting back on the scene kid horse in Vegas this October…


When I first selected this quilt for Baby Sharp, the baby was being a bit shy and we all thought we were going to have to wait to find out the gender at birth! Just as I started sewing, one last ultrasound revealed a baby boy, so I changed up the pattern a bit to pull out some pinks and emphasize the blues and greens a bit more.
Because the front of the quilt is so bold and colorful, I knew that I would want to bind it with solid black to frame the quilt. Picking out the backing was a small challenge, but when I found the tied-died looking hearts on black and showed it to the mom-to-be, we both thought it was great. With the quilt completed, I have to say that the backing really pops and complements it very well. I am so happy with how this has turned out!
The finished quilt is just around 64″ by 64″, so it's rather large for a baby quilt. I hope that the family gets lots of use and love out of it for years to come. It was so much fun to put together – my love of rainbows could be part of the reason!
Also, as I pulled back on the pinks in the quilt, I had 3 pink nine patch blocks left over that I turned into hot pads. A quick and fun way to use up the left over material!


text:
Die Jugend-Olympiamannschaft aus Usbekistan für die I. Olympischen Jugend-Sommerspiele vom 14. bis 26. August 2010 in Singapur bestand aus 21 Athleten.

Athleten nach Sportarten

Boxen
Jungen
Zohidjon Hurboyev
 Halbfliegengewicht:
Ahmad Mamadjanov
 Weltergewicht:
Sardorbek Begaliev
 Halbschwergewicht:

Gewichtheben

Judo

Leichtathletik

Ringen

Schießen
Mädchen
Lenara Asanova
 Luftpistole 10 m: 9. Platz

Schwimmen

Taekwondo
Jungen
Abubakir Rasulov
 Klasse bis 48 kg: 5. Platz

Tischtennis
Jungen
Elmurod Holikov
 Einzel: 21. Platz
 Mixed: 21. Platz (mit Yana Noskova )

Turnen

Gymnastik

Rhythmische Sportgymnastik
Mädchen
Aziza Mamadjanova
 Einzel: 9. Platz

Weblinks
Übersicht der Athleten in der Olympedia

Usbekistan
Sommerspiele 2010

redpajama_set_name: RedPajamaWikipedia


Why is it that Music video never became as popular as Audio music? CD abums sell, so why not DVDs? MTV was a short-lived media like Beta-Max. People download music from Limewire and talk about pirated music. The same people watch YouTube, but do they download it to a personal library? NOooo! Maybe it's our short attention span, we can't sit there and enjoy it. Take my next post for example.
Would you A) Watch the short version and wonder "What the heck is this about?" B) Watch the long version? or C) Just pop the damn CD, who cares about meaning?
Eagles - Hotel California......................The whole World is a Half-way house we can't excape!


text:
Q: Import png files and convert to animation(.mp4) in R I'm trying to create a short animation with several png files in R. I tried package magick but it only works when I save them to .gif. When I tried to save as .mp4, it will generate an .mp4 file but once you open it, only the first image will be shown.
My code is
  library(magick)
  productPath <- ('/Users/abc/Desktop/products/')
  list <- list.files(productPath, '*.png')
  imagesPath <- paste0(productPath, list)
  images <- image_read(imagesPath)
  animation <- image_animate(images, fps = 20, loop = 1)
  image_write(animation, paste0(productPath, 'test.mp4'))

I found there is also a package called animation, but I don't really know how to import png files with that package. Any solutions? With either package should be fine. Thank you!

A: The selected best answer requires you to install ffmpeg first. If you haven't and due to limited administrative right you can't install other programs on you PC you can try the av package.
This works without needing to install any other program.
av::av_encode_video(list.files(productPath, '*.png'), framerate = 30,
                    output = 'test.mp4')

A: You can do like this (assuming the images are in the current directory):
library(animation)
imgs <- list.files(pattern="*.png")
saveVideo({
  for(img in imgs){
    im <- magick::image_read(img)
    plot(as.raster(im))
  }
})

By default this create animation.mp4.

A: library(purrr)
library(magick)
list.files(pattern = "*.png") %>%
    map(image_read) %>% # reads each path file
    image_join() %>% # joins image
    image_animate(fps=5) %>% # animates
    image_write("animation.gif") # write to current dir

redpajama_set_name: RedPajamaStackExchange


I just wanted to share my experience, I now have all 4 windows auto up/down and all 4 roll up/down with the remote.
1. The master switch with all auto switches.
1.1 The rear auto switches.
2. Rear window power motors. The new motor has 6 wires and the original has 2 wires. The new motor has a sensor that tells the window where it's located, open vs closed and everywhere in between.
3. Rear door harnesses specifically made for the 4 seater Maxima. The new rear power window motor and rear switches use a different electrical connector.
Note: I had to do some rewiring at the master switch to send the two needed connections to the rear windows.
I sent the Power Window Serial Link and the BAT from the master switch to the rear switches.
Not a cheap mod, but worth it???
Good to know there's another Guerra out there!
Well the auto switches you can get used from a Maxima that had those, the auto rear ones are on eBay right now.
The left harness is 24127-ZA500 and the left window motor is 47-1396.
The right components have similar part numbers.
do you have a write up on the pust start. do you have to keep a key in the car?
wait when fog lights are on do the corner lights still work nice build ! key ignition is covered ?
I do not have a write up for the push to start, but the install is very similar to a remote start install, it utilizes the same ignition switch wires. I did leave a cut key in to bypass the steering lock, I did not want to completely remove the ignition switch to bypass the steering lock.
In case of an emergency where the push to start does not work I can remove the key cover and insert the key.
The corner lights still turn on at night as they normally would, I just added DRL that will be on anytime the car is out of Park/Neutral and off in Park/Neutral. The DRL are switchback and switch on and off between white and amber when turning.
CTS Grill, 350Z Rims, 2009 Maxima Mirrors.
Last edited by rguerra7; 12-28-2013 at 10:55 PM.
Cool. Good job. Different, I like it.
Installed 07-08 instrument cluster. Removed ignition switch, installed OEM push to start button.
Last edited by rguerra7; 03-01-2014 at 03:08 AM. Reason: Added info.
Any tips on how you wired the push to start button. I want to do the same. Did you override the need for a key?
I bought the OEM button and aftermarket push to start module on eBay, search for "push start engine". I used an FLCAN for the key chip bypass and I removed the ignition switch to defeat the steering lock. After you remove the ignition switch you will have a few "rings" into which the OEM push button fits, you would just need to figure out how to make it secure (I used hot glue).
Last edited by rguerra7; 03-01-2014 at 11:49 PM. Reason: Added Quote.
not sure about the front logo badge/emblem, but I like the idea of a different speedometer. Did the 07-08 speedometer just fit right in, or was modding involved?
Yes the emblem was a temporary situation, I now have the Nissan logo on.
I will post pics on the next photoshoot.
The only mod to the cluster is extending the wiring to reach, the original cluster wiring is on the opposite side for the newer cluster.
I have 235/40/18 front and 275/35/18 rear.
That is not where the Navigation Unit goes originally, but it works great!
Last edited by rguerra7; 04-10-2014 at 12:08 AM.
I thought you needed special glass and other equipment to install factory navigation?


The fourth film in the successful The Purge franchise has found a director, but it won't be series founded James DeMonaco. Instead, The Purge 4 (which is currently only the working title) will be directed by Gerard McMurray, the maker of the Sundance festival favorite Burning Sands. It will mark the first time DeMonaco hasn't shot a Purge, and could possibly indicate a change in style and direction.
The Purge was released in 2013 and starred Ethan Hawke and Lena Headey. Set in 2022, it detailed the disturbing concept of a dystopian America, where there is an annual 12-hour period during which all crime is totally legal. The original film basically followed the concept of a house invasion story. This was followed in 2014 with The Purge: Anarchy, starring Frank Grillo as a vengeful cop in a much larger location and a more action-packed feel. Grillo's character crossed over into 2016's The Purge: Election Year which greatly expanded the political and social themes, whilst still containing plenty of action. Wildly profitable the films have reportedly grossed over $319 million in the worldwide box office against a combined budget of $22 million. Earlier this year Universal Pictures also announced that there would be a fourth film sequel and they were aiming for a 2018 release date.
"I have not seen a film as confidently directed in a long time as Burning Sands and I'm excited to see Gerard's own expression of The Purge world."
McMurray drew much acclaim at this year's Sundance Film Festival for Burning Sands, a hard-hitting drama about University hazing which he also wrote. The film was nominated for the festival's grand jury prize and was scooped up by Netflix. McMurray also acted as an associate producer on the film Fruitvale Station and has a strong indie background in short films and acting.
The story of DeMonaco's script for The Purge 4 is currently unknown. As Election Year ended with a hint that the existing government of America called the NFFA (New Founding Fathers of America) would be defeated, there has been speculation that the next film would be a prequel and depict the origins of that group. Then again, DeMonaco has previously stated that he would like to explore other countries that have adopted the practice of the Purge. It's not clear if either of these ideas would figure into the announced TV series or the next film.
Whatever the plot for the sequel entails, McMurray's indie sensibilities could well be a positive factor when dealing with the political and violent elements that we've come to expect from the films. The Purge 4 is currently scheduled for a July 2018 release and we'll bring you more updates when we get them.


Acqua di Parma has been a leading player on the luxury market for over 100 years. It was established in 1916 with the iconic Colonia fragrance that has served as inspiration for the brand and helped mould its values centred around quality, craftsmanship, elegance and attention to detail. A classic destined to timeless success, which has become emblematic of an elegant masculine universe, has been enriched through the years with creations for women, lifestyle and for the home. Acqua di Parma expresses a style, a way of being, a philosophy of life aimed towards contemporary luxury. Each product is made in Italy by skilled master artisans using the finest materials and the most traditional techniques handed down from one generation to the next. Acqua di Parma, the essence of Italian style.


text:
Home»Mobiles / Tablets News»Honor Play Goes Official In India
Honor Play Goes Official In India
By Akhil August 6, 2018 Updated: August 6, 2018 No Comments3 Mins Read
As we updated earlier, today Huawei's sub-brand Honor has launched Honor Play in the market of India. That said, the Honor Play was unveiled in June and its the first gaming smartphone of the company. So, let's dive into the article to know the pricing as well as a refresher to the specification of the device.
Specification of Honor Play
The Honor Play sports 6.3-inch Full-HD+ notched display with a 2.5D curved glass atop along with 19.5:9 aspect ratio and has 2340 x 1080 pixels resolution. It is powered by 2.36 GHz octa core Kirin 970 processor and paired with 4/6 GB RAM along with Mali-G72 MP12 GPU. In terms of storage, the device has 64 GB internal storage and it can be expandable upto 256 GB via microSD card.
Moving to the camera department, the device has dual camera setup at the back with the combination of 16 megapixel (f/2.2 aperture) + 2 megapixel (f/2.4 aperture) with PDAF and LED flash, along with 16 megapixel front facing camera with f/2.0 aperture. Moreover, the camera of the device also comes with AI features like AI Beauty Mode, AR Stickers, and AI Portrait Mode. Having said that, the smartphone has the AI Shopping feature which will allow shopping quickly.
As its a gaming Smartphone, the device features GPU Turbo and 4D Gaming, and these features make the device perfect for gaming. The GPU Turbo technology increases the graphics performance by 60%. Well, with efficient graphics, game lovers can play heavy games without the dropped frames. Speaking about 4D Gaming, it will offer the real-time vibrations on the device which depends on the scenes of the game like explosions or shots. Well, this will definitely offer a thrilling experience to the users. Moreover, the device also offers 3D sound.
Coming to the connectivity options of the device supports dual hybrid SIM, dual 4G, Wi-Fi, Bluetooth, 3.5 mm headphone jack, USB Type-C, and GPS. The Honor Play also supports the fingerprint scanner to give an additional layer of security. It runs on Android Oreo 8.1 which is based on EMUI 8.2 and the device ships on 3,750 mAh battery with 18W charging.
Pricing and availability of Honor Play
Speaking about the pricing unavailability, the 4 GB RAM variant is priced at ₹19,999 and the 6 GB RAM variant has the price tag of ₹23,999, the device will start its first sale from 4:00 p.m. onwards. Well, the device will be exclusively available via Amazon India.
Buy Honor Play
So, what are your thoughts about the Honor Play??? Do let us know in the comments section below!
Honor Honor Play Huawei
Huawei P60 Pro Renders Surfaced Online
January 28, 2023 By Akhil
Huawei P60 Pro Specs Surfaced Online
An Upcoming Huawei Phone Spotted On 3C, Reveals Charging Speed
Honor Magic 5 Series Teaser Surfaced Online


text:
Class of '68/Class of '69
Floyd Cramer (October 27, 1933 – December 31, 1997) was an American Hall of Fame pianist who was one of the architects of the "Nashville sound". He was known for his "slip note" piano style, where an out-of-key note slides into the correct note. more »
1 Mission: Impossible 2:36
2 Sunny 2:27
3 The Look of Love 3:12
4 Medley: Goin' Out of My Head/Can't Take My Eyes Off You 3:04
5 Up, Up and Away 2:27
6 A Man and a Woman 3:00
7 Valley of the Dolls 3:25
8 Love Is Blue 2:30
9 Honey 2:33
10 Never My Love 2:39
11 You've Still Got a Place in My Heart 2:41
12 Tragedy 3:07
13 Soulful Strut 2:50
14 Remembering 2:51
15 Little Green Apples 2:32
16 I Say a Little Prayer 2:31
17 Seattle 2:05
18 Ob-La-Di, Ob-La-Da 3:00
19 What the World Needs Now Is Love 2:50
20 Games People Play 2:40
21 Stormy 2:13
22 Lovin' Season 2:58
23 It Never Hurts to Ask 2:18
Share your thoughts about the Class of '68/Class of '69 album with the community:
"Class of '68/Class of '69 Album." Lyrics.com. STANDS4 LLC, 2019. Web. 15 Jul 2019. <https://www.lyrics.com/album/2987424>.
Missing lyrics by Floyd Cramer?
Know any other songs by Floyd Cramer? Don't keep it to yourself!


Who's got the best knife skills in the kitchen?
This flaming cleaver knife charm will celebrate that chef in your life who really knows how to handle a knife.
This chef's firey cleaver is solid nickel free sterling silver. It comes with a sterling silver connector ring for your charm bracelet or chain.
The cleaver measures about 1" long and is about 1/3" at its widest point.
Your charm will arrive with the custom CHEFJEWELRY packaging shown. Additional gift wrap is available.
CHEFJEWELRY is my collection of jewelry for food lovers, inspired by my life as a professional chef. All CHEFJEWELRY designs are made in my studio in Worcester, Massachusetts.


text:
Quilha (náutica) - parte da arquitetura náutica
Quilha (constelação) - Ou Carina, nome de constelação
Quilha (aves) - parte da anatomia das aves

Desambiguação


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